Epochê e época no pensamento logotectónico
This article deals with "epoch" and "epoché", each of which plays a central role in Heribert Boeder's thought. Because it understands itself as the building of rational wholes, or logoi, his thought — but also that which it builds — is termed the "logotectonic". The first part of the article situates the logotectonic epoché in the phenomenological tradition, particularly with respect to its key manifestations in Husserl and Heidegger, while also setting it off from that tradition. It is shown to be not a method of access to consciousness, to say nothing of a withholding of Being, but rather a fundamental reticence on the part of the inquirer with respect to what has been thought. lt is an exclusion of one's idiosyncrasies in order to approach what has been thought in and on its own terms. It is this new epoché, and it atone, that gives access to the epoch in Boeder's sense. Each of three epochs of philosophy is govemed by a unique principie, which is given voice in the wisdom proper to that epoch atone and to which philosophy responds (either negatively or positively). The character of this response is the basis of Boeder's claim that the history of philosophy is the "crisis of principies." The principie of a given epoch determines the tasks to be accomplished by the philosophy of that epoch. Once the full range of tasks is completed, the epoch is concluded, making way for a new principie and thus a new epoch. The succession of epochs comes to an end, however — in Hegel. In view of this end, the article then takes up the subsequent "periods" of thought: modemity and submodemity; it seeks to show briefly how neither constitutes an epoch, but also how the end of submodernity coincides with the opening up of the possibility of rescuing wisdom from its oblivion and granting it a present that makes dwelling possible once again. This is precisely task that moves the logotect and, by extension, the logotectonic.